釋禪波羅蜜次第法門 7.63

7.63

次明除身行者，因覺息遍身，發得初禪，心眼開明，見身三十六物臭穢可惡，爾時即知三十六物由四大有頭等六分，一一非身，四大之中，各各非身，此即是除欲界身也。除初禪身者，於欲界身中求色界四大不可得，名除初禪身。所以者何？若言有色界造色者，是為從外來，為從內出，為在中間住？如是觀時，畢竟不可得，但以顛倒憶想，故言受色界觸。諦觀不得，即是除初禪身，身除故，身行即滅。復次，未得初禪時，於欲界身中起種種善惡行，今見身不淨，則不造善惡諸結業，故名除身行。

Next, clarifying the elimination of bodily formations: because of perceiving the breath through the whole body, the first dhyāna arises, the eye of the mind opens in clarity, and one sees the thirty-six bodily components to be foul, defiled, and loathsome. At that time one immediately knows that the thirty-six components exist due to the four great elements, and that the six divisions such as the head are each not the body, and within the four great elements, each is not the body; this is eliminating the desire-realm body. 'Eliminating the first dhyāna body': seeking the four great elements of the form realm within the desire-realm body, they are unfindable; this is called eliminating the first dhyāna body. Why is this? If one says that there is form derived from the form realm, does it come from outside, emerge from within, or abide in between? When contemplated in this manner, it is utterly unfindable; it is merely due to inverted conceptualization that one speaks of experiencing the tangible of the form realm. Observing clearly that it is unfindable is precisely eliminating the first dhyāna body; because the body is eliminated, bodily formations are immediately extinguished. Furthermore, when one had not yet attained the first dhyāna, one gave rise to various good and bad actions within the desire-realm body; now, seeing that the body is impure, one does not create various karmas of fetters, good or bad; therefore it is called eliminating bodily formations.